Current scientific theories of perception—the direct ones (Michaels & Carello, 1981) as well as the indirect ones—agree that the goal of perception is to approximate or match true properties of an objective physical environment.

In his highly commendable book Visual Intelligence:

How We Create What We See (Norton 1998/2000), the final chapter of which is reproduced in AntiMatters 1:2 (189-201), Donald D. Hoffman argues that our sensory systems are shaped by natural selection to allow homo sapiens to survive

this is it:

Victor Frankl (Man’s Search for Meaning, Washington Square Press, 1984, pp. 140–141) once asked a therapeutic group “whether an ape which was being used to develop poliomyelitis serum, and for this reason punctured again and again, would ever be able to grasp the meaning of its suffering. Unanimously, the group replied that of course it would not.” He then pushed forward with the following question: “And what about man? Are you sure that the human world is a terminal point in the evolution of the cosmos? Is it not conceivable that there is still another dimension, a world beyond man's world; a world in which the question of an ultimate meaning of human suffering would find an answer?”

im sure

i know"

This world beyond man’s world is man’s world transformed by the transformation of his consciousness—a topic that was as important to Jean Gebser as it was to Sri Aurobindo. According to Gebser, whose magnum opus The Ever-Present Origin is summarized in AntiMatters 2:3 (51–78), human consciousness has undergone a series of mutations, each of which has enriched our world by a new (qualitative rather than quantitative) dimension. Presently it is undergoing a mutation from its mental or “perspectival” structure to its integral or “aperspectival” one.

The consciousness structure preceding the mental apprehended a world of images. The mental structure was the first that was capable of synthesizing images into a system of self-existent objects. This three-dimensional “coagulation” of two-dimensional images is what we call “matter.” It came into being with the mental structure, and it is bound to be transcended—at any rate, put in its place—with the consolidation of the integral structure. Matter, Gebser predicts, will “open up” and become the transparent “surface” of a four-dimensional reality, and the human self will escape from its perspectively fixed vantage point and discover its identity with the ever-present Origin.